Sufism in Mauritania

In the 1980s, two brotherhoods, the Qadiriya and the
Tijaniya, accounted for nearly all the brotherhood
membership in Mauritania. The Qadiriya and Tijaniya were
essentially parallel "ways," differing primarily in their
methods of reciting the litanies. Their Islamic doctrines
and their religious obligations were basically similar. Two
smaller brotherhoods also existed-- the Chadeliya, centered
in Boumdeït in Tagant Region, and the Goudfiya, found in
the regions of Tagant, Adrar, Hodh ech Chargui, and Hodh el
Gharbi.
The Qadiriya
The Qadiriya is the largest and most highly organized
brotherhood in Mauritania. Founded in Mesopotamia in the
twelfth century by Abd al Kader al Jilani, it spread to
Africa in the fifteenth century. Like all brotherhoods, the
Qadiriya includes some emotional mystical elements, but it
also stresses learning and Islamic education as the way to
find God. All members of the Qadiriya are directed to
follow the precepts of humility, generosity, and respect
for their neighbors regardless of religious beliefs or
social standing.
The Qadiriya brotherhood has had two main branches in
Mauritania, the Sidiya and the Fadeliya. Although the
Sidiya has been most influential in the vicinity of
Trarza--where the family and followers of the brotherhood's
founder, Shaykh Sidiya Baba, were centered--it has also
been important in Brakna, Tagant, and Adrar. The Fadeliya,
founded in the early nineteenth century by Mohammad Fadel,
has been centered in Oualâta and Atar.

The Tijaniya
Ahmed al Tijani, an Algerian Berber, founded the Tijaniya
brotherhood in 1781. Its rituals tend to be simpler than
those of the Qadiriya, and its members are not expected to
pursue Islamic learning to the same extent. Essentially a
missionary order, the Tijaniya brotherhood has spread in
many areas of West Africa at the expense of the Qadiriya.
One explanation for its expansion may be that the simpler
and more flexible Tijaniya teachings are better suited for
modern life.
Tijaniya precepts include injunctions against lying,
stealing, cheating, and killing. These precepts insist that
promises and obligations be honored, neighbors be loved,
and superiors be obeyed. Members are to deprive no one of
his freedom without cause and are to reflect continually on
God in prayer. Although the Tijaniya recognizes that
everyone sins, it suggests that loyal members of the
brotherhood will be rewarded in an afterlife.

The Tijaniya has two branches in Mauritania, the Hadefiste
(or Hafediste) and the Omariya. Little is known about the
Hadefiste. The Omariya branch was founded by a Toucouleur,
El Hadj Omar, in the latter part of the nineteenth century.
The membership of the Omariya is largely Toucouleur, but
many Soninké, Fulbe, and Wolof also belong to this order. A
subdivision of the Omariya, the Hamallya, was founded in
the early twentieth century by Sherif Hamallah. The
Hamallya emphasizes mystical Islamic beliefs more than most
of the other brotherhoods and stresses the equality of all
mankind. Drawn from the Fulbe and from mixed Maure groups,
Hamallya membership initially included ex-slaves, young
people, and women. This group has tended to be extremist,
and the main Tijaniya brotherhood claims it is not a true
Tijaniya group.

Marabouts
The leader of a brotherhood, called shaykh by the Maures,
is often referred to as a marabout. This term, however, is
a general title that applies to any religious leader or to
any person who performs the functions traditionally
associated with Islam. In a religion without formal clergy,
the marabout represents the human element in the faith, the
intermediary between the people and Islamic theology. The
marabout exercises a moral and spiritual influence within
the culture and propagates the faith by teaching,
proselytizing, and--at least in the past--wielding
political influence. Marabouts usually are associated with
a brotherhood and, like the leaders of the brotherhoods,
are believed to possess baraka.
The functions of a marabout include teaching and promoting
Islamic culture; leading religious recitations (including
chants in some cases) in community prayer; and performing
rites connected with curing the ill, preventing misfortune,
and soothsaying. Because illness is believed to have
spiritual as well as physiological causes, the marabout is
called upon to help cure the sick. The marabout also makes,
uses, and sells amulets and talismans that are believed to
have mystical powers to protect their bearer from sickness,
injury, and other misfortune.

Other functions of the marabout include negotiation,
mediation, and activities related to peacekeeping; the
granting of protection and asylum to individuals; and the
acting as advisers and agents of important tribal leaders.
Although the role of the marabout as political adviser to
warring tribes or groups has diminished, many of these
mediation or arbitration tasks have political overtones.

Spirit Of Islam: Sufism in Mauritania - Spirit Of Islam